The Last Judgement and Second Coming of the Lord Illustrated

Title & Contents

AND

ILLUSTRATED.

A PRIZE ESSAY

BY THE REV. E. D. RENDELL,AUTHOR OF "ANTEDILUVIAN HISTORY," "POSTDILUVIAN HISTORY," "PECULIARITIES OF THE BIBLE," ETC.

"In the Church I had rather speak five words with my understanding, that I might teach others also, than ten thousand words in an unknown tongue. Brethren, be not children in understanding: howbeit in malice be ye children, but In understanding be men."

1 Corinthians xiv. 19, 20.

LONDON: F. PITMAN, 20, PATERNOSTER ROW, E.C.

LONDON: FREDERICK PITMAN, 20, PATERNOSTER ROW, E.C.

CONTENTS.

PAGE

CHAPTER I.

CHAPTER II.

CHAPTER III.

CHAPTER IV.

CHAPTER V.

CHAPTER VI.

CHAPTER VII.

CHAPTER VIII.

CHAPTER IX.

CHAPTER X.

CHAPTER XI.

CHAPTER XII.

Preface

On the wrapper of the Intellectual Repository for January, 1863, the editor acknowledged the receipt of one hundred pounds, from "Philalethes," to be offered in two Unequal sums, for the best and second best essays on "The Last Judgment, and the Second Coming of the Lord as the Son of man, foretold in the Gospels and Revelation." In the following number of that publication, the conditions and arbiters were announced; and in the March issue the letter of "Philalethes" to the editor on the subject appeared at length. In that letter he stated his ideas respecting the broad and Christian spirit in which the essays should be written, and made some suggestions concerning the range of the review which should be embraced. He also indicated that, for the sake of the multitude, the work should be handled in a popular manner, and that as large a use as possible should be made of the literal sense of the Scriptures, in order that light might be thrown upon it by Swedenborg's explanations. This essay was selected by the arbiters for the first prize. It is designed to illustrate the teachings of the "New Church" on the various subjects of which it treats, and it is hoped that the results will be useful to the cause for which it is written.

Although the work was undertaken in consequence of the advertisement referred to, the author has felt the necessary study for its execution a labour of love. While engaged in the exposition of what he humbly but earnestly accepts to be the truth, he believes that he has not been influenced in the performance of it by any motive more earnest than that of making the work suggestive and useful to the Christian reader. He loves the Christian Church, considered as a spiritual institution, designed to teach Scriptural truths for the rational faith of mankind, and to insist upon the cultivation of charity as an essential for their salvation. For this Church he has laboured, for this he hopes to continue his labours to the end of his career; it is among his chief pleasures; he owes to it a variety of blessings; he looks to its existence as the medium of a thousand mercies which the world is now enjoying, without a sufficient knowledge of their source; and he regards it as a medium of spiritual light which future generations will embrace with wonder at the hesitation and obscurities felt by the present, and employ it as the handmaid of heaven for the purpose of promoting the Divine teachings.

Of course, with opinions long formed on the subject of this essay, it was scarcely possible to treat them with entire impartiality: no one can reasonably pretend to be indifferent to that which he honestly believes and loves; but the effort to explain and confirm it does not necessarily imply a sectarian advocacy: it simply requires that those who undertake such efforts should love the truth and be equitable to the sentiment of others, while attempting to do justice to their own perception of it. In this respect the author has endeavoured to be careful and conscientious. Sectarianism is a section, a something cut off from the general body: a part only; and, therefore, it is in danger of being one-sided in its views, limited in its aims, and narrow in its mode of defence. These defects he has endeavoured to avoid. Truth is of no party: it is broad and liberal in its announcements, kind and charitable in its expressions, it is universal in its purposes, it offers itself frankly to the consideration of the learned, to the acceptance of the pious, and as the teacher of all who are willing to learn. It can afford to be tender and indulgent to the opinions of others, without dimming the lustre of its own brightness, or relinquishing the prerogatives which are proper to its nature; and, surely, a time will come when it will be met with more welcome and generosity than it at present receives; and when the Judean question, "Can any good thing come out of Nazareth?" shall be silenced by the invitation, "Come and see." The realization of that period will be most advantageous to religion and the world: at how great a distance it may be from the present, none can tell; but come it must, if prophecy be true, although it may not be for us to know the times and the seasons. Our duty is to work in faith, and wait in hope, and the Divine mercy is sure, sooner or later, to crown the labours of honesty and conscience, with satisfaction and success. In this faith the author lays down his pen, and commits this work to the wise providence of Him whose predicted judgment he has endeavoured to interpret, and whose wonderful advent he has attempted to explain. Whatever defects may attach to the reasonings and opinions set forth, belong entirely to the author. No cause is compromised by his statements, or by his treatment of the subjects, nor are any responsible for his utterances but himself.

Preston. August, 1867.

Introduction

AND

INTRODUCTION.

A GENERAL VIEW OF THE SUBJECTS INTENDED TO BE DISCUSSED.

The Argument.—The Scripture narratives of the subjects admitted to be figurative.—The author's opinion.—Statement that we are now living in the time of the Lord's Second Coming.—Surprise which this idea may occasion to those who hold the common view of that event.—The fate which has befallen important truths.—The new doctrine is founded in Biblical criticism, and possesses evidence in the condition of society.—The importance of truth and the danger of prejudice.—The time in which we live not satisfied with the religious decisions of a former age.—The new era.—The advancement of scientific knowledge.—The argument against the idea of religious progress.—The completeness of the Christian documents, but the incompleteness of human interpretation.—Differences of religious thought.—Improved perceptions concerning the meaning of what is revealed.—Men's interpretations not to be confounded with Scripture.—We are at liberty to reject what is seen to be mistaken.—The Last Judgment and Second Advent revealed facts which require to be interpreted.—The common explanation put aside.—Canon respecting the interpretation of prophecy.—The main object of the work stated at the outset: why this course has been preferred.—The author's hope and request.

The Last Judgment, and the Second Coming of the Lord "the Son of man," are two events predicted in the sacred Scriptures; and every Christian will always feel a serious interest in rightly understanding the phenomena which they involve. What those events are, where they are to transpire, and when they are to be accomplished, are points which we propose to consider during the progress of this work. A careful study of the language in which those predictions are given, has suggested to many minds, influenced by the direction of modern thought, the desirableness of re-considering the views which they have been supposed to express. What these views are will subsequently appear: that they are founded on a very literal interpretation of prophetic terms, is evident; yet it is equally plain, and now generally acknowledged, that the narratives are eminently figurative; and, therefore, it is not unreasonably concluded that there may be some inaccuracy in such an interpretation. At the outset, we confess this to be our opinion. It was originally suggested to us by the writings of one who is considered by many to have been raised up by the Divine providence, and to have been peculiarly enlightened to communicate information to the world upon the subject of biblical interpretation; moreover, the idea is intimately connected with doctrines of a new Religious Dispensation, which, it is believed, is now in the process of being established among mankind, and of which the dissentions, prevalent throughout universal Christendom, may be accepted as no unworthy evidence. This opinion has been arrived at in no spirit of haste, from no love of novelty, in no desire for change; but after long, varied, and anxious inquiry into the evidences by which it is sustained, and the consequences to which it led; and this, too, in defiance of an education urging a different result. The long period during which we have held this opinion, has afforded many occasions for reviewing the testimony and arguments which led to its adoption; we have done this with some frequency and care, and the result, in all cases, has been to strengthen our convictions, with what appeared to us, "Light, more light." The new system of biblical interpretation which the author has adopted, and which regards the Scriptures to be written in conformity with a Divine law, a law recognising the correspondence subsisting between natural and spiritual things; together with considerations touching the wonderful characteristics of the age in which we live, have served to fortify the assurance that we are now actually living within the era in which the predicted judgment and second coming of the Lord have been fulfilled.

This conclusion may startle some to whom it is suggested for the first time; but of course in making this statement, it will be understood that we think of those events in a way very different from that which is commonly accepted. We regard the judgment as a spiritual process on the souls of departed men, and the second coming of the Lord as a spiritual event in reference to the religious teachings of the Word. And although the natural world is not considered to have been the scene of their occurrence, their accomplishment is believed to have been equally real in its results, and to have its foundation in a fair and reasonable interpretation of the Scriptures. We think, also, that the remarkable changes which religious society has experienced during the last century, can only be satisfactorily accounted for by referring their causes to the operations of some extraordinary spiritual phenomena. Men have been so long accustomed to regard these two events as belonging only to some distant futurity, when

"The great globe itself And all that it inherits shall dissolve; And, like the baseless fabric of a vision. Leave not a wreck behind"—

that they are but ill prepared for the reception of any contrary views: hence they may treat such views as the result of some fanaticism, and turn away from them as from the sentiments of folly. Something like this has been the fate of many important truths which have been presented for the world's acceptance. Those brought forward by Galileo, Harvey, Newton, and others, are too well known to be repeated here. It will, therefore, be no extraordinary thing if the above announcement should induce some readers to proceed no farther with this book. But there are men, and it is believed that their number is increasing, who will be more patient and candid listeners to the evidence and arguments by which the above statement is attempted to be sustained; and those, when earnestly assured that that statement has some good grounds in fair biblical criticism, in great reverence for the Word of God as a divinely inspired composition, and in much carefal observation on the remarkable features and progressions of society, may be induced to feel some interest in the inquiry, and to weigh well the testimony which has led us to a conclusion so startling and uncommon.

Doubtless it can be no easy thing to give up one's received conceptions on these subjects. To put away from our faith that which has been handed down by a long tradition, and become a part of conventional Christianity, must needs be difficult. But if, upon examination, this traditional faith be found to have originated in some mistaken interpretation of the narrative in which those subjects are announced, then no difficulty should be permitted to interfere with the duty of re-examination. Error, when detected, should be relinquished, whatever may be its antiquity; notwithstanding it may plead the authority of great names, and urge a wide-spread acceptance among mankind. Truth, and especially that which relates to the vital and eternal principles of our religion, is above all price; it should also be above all prejudice, and when seen it should be embraced at all hazards. At the bidding of truth our most valued convictions should be renounced, and we ought to rejoice and be thankful to the Father of mercies that an opportunity has been provided for the sacrifice. This course will be sure to result in satisfaction, "steadfast and immovable."

These are not the times of a dull routine; the men of this age are not so satisfied with the decisions of the past as were their ancestors a century ago. A new and unparalleled era of knowledge in almost every department of learning has been inaugurated. Physical science has thrown off a variety of old traditions, and raised for itself a platform never before attained. Literary inquiries are being prosecuted with a breadth and freedom never before indulged in. Biblical criticism has become a science; it is shaking off the fetters of dogmas, and striving, with open eyes and busy hand, to correct the mistakes of ages. Those things best calculated to improve and advance our natural civilization, are in a condition of activity and progress. Religious knowledge is the only thing which men endeavour to keep in a stationary position. That, by many, is considered to be its proper place. It is thought to belong to a province of our necessities which neither needs nor admits of any amendment. It is conceded that we may become more proficient in our acquaintance with the phenomena of nature, but it is maintained that all knowledge of a spiritual and religious character has been provided for us, and fixed and settled. It is argued that the achievements which have been accomplished in the former, are no reason for expecting any progress in the latter. That there is no connection between our improved methods of dealing with matter, and any advancement of religious information; that the one has always been open to the influences of progress, but that the other, because it is a revelation from God,—was never admissive of such an issue; and so it is assumed that our knowledge of religious truth has been completed and has reached a standstill!

This may be a plausible way of putting the subject, but it is certainly fallacious, and is contradicted by the history of opinion, in many ages of the Church. Doctrines admitted as true in one period have been debated and abandoned in another; tenets have been added to the popular faith, of which antiquity was ignorant; and interpretations of Scripture, which for centuries were accepted as the truth, have been compelled to recede before the light of modern science and discovery. Respecting those facts there can be no dispute.

It is, indeed, true that the revelation of Christianity came from its Founder in a complete and perfect state; that is to say, the documents called the Bible contain everything that is necessary for our knowledge of Christianity in the most finished and decided form; but that is not the case with men's interpretation of them. It is not true that the perfect revelations of God have always been understood in a perfect manner. The various sections of the Christian Church which now prevail are standing proofs that different interpretations, both of passages and principles of the Word, have found a place among them; and it is amazing, not to say alarming, to many minds, to observe the strong forms in which fresh differences in religious thought are now in the process of being disclosed. They are put forth with the surroundings of elegant learning by the very élite of our national universities, and they are being sought after by large numbers in educated society. The theological era in which we live is extraordinary and surprising. Hence we contend that our progress in all the appliances of social and civilized life, not only suggests the necessity for some advancement in our acquaintance with religious truth, but that this progress is actually forcing into existence some new information concerning such truth which may run parallel with itself; not that the documents of revelation, not that Christianity viewed in its intrinsic nature, are capable of any improvements, for all these are most Holy and Divine; but that some new perceptions of the truths which are contained within these munificent provisions for our educational welfare, may be arrived at and enjoyed.

Surely men's interpretations of the Scripture are not to be accepted as Scripture; and as such interpretations may be mistaken and untrue, it is plain that when this is seen to be the case, we are at liberty to reject them. This rejection, certainly, has occurred in many instances at various times; it may occur again, and, therefore, even on this ground, some improvement in religious knowledge may fairly be expected, especially in reference to those subjects from which expositors have excluded reason, and into which they have imported mystery. Whilst rejecting a long-received interpretation, no doubt is entertained concerning the authority and truthfulness of the document interpreted. No man is bound by the explanations of another any farther than he sees its reasonableness and force; nor ought he to be subjected to any censure because he cannot accept the inference of those who, like himself, are liable to err.

It is admitted by all who believe the Scriptures, that the Lord promised to execute a last judgment, and to come again. The questions then to be discussed are not about the facts considered in themselves, but about the true meaning of the narratives in which they are related; and this resolves itself into a question of interpretation and evidence. We believe that the opinion conventionally held upon those subjects cannot be fairly and reasonably maintained from the terms of the predictions; and those opinions have been put away by us for the adoption of others, which commend themselves more fully to our judgment and conscience. As before observed, the views intended to be taught are, that the last judgment and second coming of the Lord are events which have been accomplished in comparatively modern times, and that the exact meaning of the predictions which refer to those subjects could not be ascertained before, because the evidences necessary for their interpretation had not previously transpired. It is a received canon that prophecy can never be clearly understood until the time of its fulfilment.

The reader is thus, at the very outset, put in possession of the main drift of this work. He sees, at once, something of the points which are proposed to be expanded and explained. It is hoped that, as he proceeds, he will meet with nothing to give any just offence to his preconceptions or his reason. If the propositions are true, and the evidences on which they rest can be sustained, we have no doubt that the difficulties which may seem to surround our views at this early stage of their announcement, will gradually abate as the perusal proceeds; but if they remain after the argument is completed, we have no remedy, and all that we can say under such circumstances is, that truth is no match for an unfavorable bias.

Had it becn thought desirable, these doctrines need not have been set forth as the doctrines of the New Jerusalem: the authority of Swedenborg might have been concealed and the materials so arranged as to bring out the purpose of our teaching as a speculative sequel. But the doctrines which we have to announce do not present themselves to us as speculations, but as facts; and therefore we have preferred the franker course. There is no wish to surprise any into the acceptance of what is taught, nor to commit them to any sentiments which do not, commend themselves to their reasonable piety and good sense. Our desire is to present what has been perceived from the teachings of Swedenborg and the New Church, to the quiet reflection and judgment of sincere and thoughtful men,—to men who feel an intellectual interest in knowing the meaning of what their Divine Master has taught them in His Word,—to men who are earnest in their endeavour to avoid mistaken interpretation of His teachings,—to men who love the truth, and who will not be deterred from adopting it, when it is perceived, because it may happen to reach them through some unexpected channel, or some unpopular source. And the result is humbly left to the wise providence of Him without whom no truth can be spoken and no good can be done.

It is hoped that in the treatment of the various subjects which appeared to be requisite for the elucidation of the main object of this work, nothing has been said but in the kindest spirit. If any word is employed which would seem to have an uncharitable meaning, the reader is assured that no such meaning is intended. Truth can always afford to be gentle and forbearing; it is a power belonging to humanity and tenderness, and it becomes more and more beautiful as it is wielded with leniency and love.

Though in the preparation of the work it has been felt necessary to oppose many things which popular Christianity receives, yet we are not conscious of having written a single sentiment over which charity has not presided and urged us to "speak the truth in love."

Let no one then be deterred from trying the experiment of a careful perusal of this work because he sees at the beginning that the argument is intended to lead him away from opinions he has cherished. It is not impossible that those opinions may have been formed by the mere conventionalities of the Church, and without any fair examination. They may have been taken upon trust from others, and thus have no reasonable ground in self-knowledge and perception. It frequently happens, at least among the multitude, that opinions are adopted, not because they have been investigated, but because some supposed authority has taught them. In such cases, how plain is it that the belief is not in the thing but in the authority; it is not their own faith, but another's in them. This can by no means be satisfactory to the thoughtful, and when attention is directed to the circumstance, they will, if they are also seriously disposed, see the importance of a personal inquiry into the grounds and evidences of that which they professedly believe. Without an inquiry of this sort they cannot know, from any intellectual conviction of their own, that what they have accepted is really true. They may persuade themselves that it is so because others have asserted it, and because the majority have adopted it; but it cannot be to them any matter of rational certainty. In such a case, there is not only the danger of accepting error for truth, but the certainty of possessing a persuasive faith, and mistaking the subjects of it for a reality. That only is our own which we have made so by earnest and rational thought; all that we possess in any other way is a mere persuasion floating in the memory, about which the understanding is not informed, and from which the heart can only experience a doubtful profit. The reader, therefore, is affectionately solicited to consider the following pages with candour, justice, and judgment. Should he not accept their teachings, he will at least see that those who do so are not without strong reasons for the hope that is in them. The lovers of truth seek for it in light, and embrace it in liberty. In their inquiries they will humbly look up for guidance to Him who is "the truth;" they will faithfully obey His command to "search the Scriptures;" they will not forget that the way to know His doctrines is to do His will; and in all their efforts to receive and declare them, they will wait patiently for the issues of His providence.

Chapter 1

CHAPTER I.

OF THE DEITY "WHO IS, WHO WAS, AND WHO IS TO COME, THE ALMIGHTY."

The Argument.—A knowledge of the idea which the Scriptures teach concerning the Divine Being, essential to the inquiry.—The oneness of God.—God not a Being for human discovery.—Revelation the source of all true information concerning Him.—God's communication to Adam the original revelation on this subject.—The Old Testament statements respecting it, shadowy; those of the New Testament, more clear.—Various names of the Deity.—Jehovah Elohim: Jesus Christ: their dual significance.—The love and wisdom of God not to be thought of as abstractions; they must have embodiment: this indispensable to any intelligible idea concerning God.—The idea of God as a Divine Person.—Divine appearances prior to the first Advent; what they were intended to reveal.—What is meant by the declaration that "God is a Spirit."—How the historical statement that God spoke to men and was seen by them is to be reconciled with the declaration "No man hath seen God at any time nor heard His voice."—What are meant by the angel of the Lord and the angel of His presence.—Every Divine appearance a Divine coming.—The same Divine unity on all occasions.—Jehovah, the Creator, Redeemer, and Saviour.—Predictions concerning Jehovah's coming into the world.—His assumption of humanity through the instrumentality of a virgin.—The humanity assumed called the Son of God.—The angelic nature in which Jehovah appeared before the incarnation, and the human nature in which He appeared by incarnation.—How He became a Saviour to the uttermost.—Divine humanity distinguished from the maternal humanity.—Jesus Christ the new name of the One Supreme Being: in what sense He said He had life in Himself.—The distinction between the titles "Son of God" and "Son of man:" it is as the Son of man He is to execute judgment and to come again.

When it is undertaken to inquire into the nature of the last judgment, and the second coming of the Lord, it seems essential that we should, at the very outset of such inquiry, make ourselves acquainted with what the Scriptures teach concerning the Divine Being of whom these visitations are predicted. Without a plain and satisfactory idea upon this subject we shall be liable to get into some confusion while studying those remarkable dispensations of His providence. Permit me then, with much earnestness and affection, to direct your attention to this point.

The Scripture statement that "The Lord our God is one Lord," is very emphatic; and the acceptance of it as a grand truth is one of the marks and evidences of genuine religion. Still, this is only the numerical idea, and, viewed in itself, does not advance us very far into an intellectual acquaintance with Him. He is not a Being for human discovery: man by searching cannot find out God. The fact that He is one is made known to us through the medium of revelation, and all other true information respecting Him comes from the same source. The Bible informs us that God made several communications to Adam; thereby He must have made a revelation of Himself; and from that period some idea respecting Him has always prevailed among mankind. Nothing seems more certain than that the idea of God first came into the world by His own revelation of it: it is also evident that as the purity of that idea has, from time to time, been corrupted or forgotten by the perversities of men. He has been mercifully pleased to renew such revelations, for the purpose of restoring and maintaining the truth of it in His Church.

Doubtless the Scriptures are intended to furnish us with as full and complete an idea of the Deity as it is possible for finite minds to have respecting the Infinite. But as the Scriptures were not given to the world all at once, so the complete idea of God which they communicate for the acceptance of our faith must have been gradually developed. Man's necessity for an idea of Him in the natural mind was not a sudden event. Thus, although in the Old Testament He is revealed, yet that revelation was somewhat dim and shadowy, for it is therein written of Him, "Verily Thou art a God that hidest Thyself, O God of Israel, the Saviour;" but in the New Testament He is expressly declared to have become "God manifest in the flesh." In the former documents He is made known with some obscurity; but in the latter He is revealed with remarkable clearness. Throughout the whole history of those revelations, it is the same Supreme Being who is spoken of; but in the latter docnments He is more fully declared than in the former. Hence it is written of Him in both that He is "the first and the last;" and in the Revelation it is added, "who is, and who was, and who is to come, the Almighty." There cannot be two Almighties; and it is important to notice that the clause "who is to come," must refer to His second coming, because it was written subsequent to the first, which is apparently pointed at by the preceding clause, "who was."

The Scriptures not only reveal to us that God IS, and that He is ONE: they also tell us that He is the Creator, the Redeemer, and the Saviour. But these titles simply express the merciful activities of His providence in regard to the universe and men. They declare some of His attributes, but they do not enable us to think very clearly of the Being to whom these attributes belong. For this we must go to other facts and other teachings with which the Seriptures abound.